朝鮮 知識人의 詩文에 投影된 ‘關王廟’ －明淸 交替期를 中心으로－

Abstract

Gwanwangmyo(關王廟) of China was able to be generalized and internationalized through historical facts, literary imagination, reverence of previous kings and religious deification. Gwanwangmyo(關王廟) of Chosun showed that its status has been gradually upgraded by times after its establishment in Chosun due to Japanese Invasion of Korea in 1592. The poetry of Chosun intellectuals has been various after the establishment of Gwanwangmyo(關王廟) in Chosun, the name of Gwanwangmyo(關王廟) began to be used generally, and there were many works around Jangjinbo Gwanwangmyo(壯鎭堡 關王廟) in stance poets. As a particular pattern in the poet which used Gwanwangmyo(關王廟) as a material by Chosun intellectuals, first, the aspect of recognition of Chosun intellectuals around Gwanwangmyo(關王廟) was transmitted by Jaejojieun (再造之恩; a grace to help things almost destroyed). It was revealed a critical recognition in that it was revered more than a Confucian shrine based on Neo-Confucianism like Heo Gyun(許筠) or Yu Mong-in(柳夢寅) and it showed like worship because it was too much inclined to worship Gwan Yu(關羽). However, their critics on Gwanwangmyo(關王廟) of Chosun were alleviated, and some intellectuals such as Bae Eung-kyung(裵應褧) showed a respect. Because they recognized Gwanwangmyo(關王廟) of Chosun as a memorial place of Jaejojieun(再造之恩; a grace to help things almost destroyed). Second, Gwanwangmyo(關王廟) of Chosun was transmitted to a representational place of fidelity by intercultural exchanges between Chosun and Myung dynasty. Basically, it was a desiring place of Hogukyangyi (護國攘夷; protection of country and exclusion of foreigners) like Gwanwangmyo(關王廟) of China. Only Chosun was recognized as a Neo-Confucianism representational place of fidelity based on Chokhanjeongtongron (蜀漢正統論; a theory that Chokhan succeeded to the authenticity of Han dynasty). Additionally, a fashion of Samgukjiyuneui(三國志演義) based on Chokhanjeongtongron(蜀漢正統論) helped recognize Gwan yu(關羽)’s fidelity in three-dimentions. Besides, it showed a figure that it seemed to promise ‘Bulsayigun(不事二君; non-worshipping two kings)’ like Gwan Yu(關羽). Reviewing the late Chosun dynasty, it was evaluated that it succeeded to reorganize the social political environment by the level seemed impossible by Chosun intellectuals and administrators according to the principle of Neo-Confucianism. Gwanwangmyo(關王廟) of Chosun during the changing period of dynasty from Myung to Cheong showed the reality of this evaluation most specifically.